bookes Diuine Ecclesiasticall and Humane Diuine bookes are the bookes of God penned by the Prophets and Apostles and they are all the word of God for whether we regard the matter of them or the manner of reuealing them they are all from God the Prophets and Apostles were onely Gods hands and instruments in penning them the holy Ghost gaue the matter the order and the very words from whence it must needs follow that they are of al-sufficient authoritie of themselues Ecclesiasticall bookes are bookes of diuine matters penned by learned men in the Church and they are either generall bookes or particular Generall bookes Ecclesiasticall I call those which were either made or confirmed by the whole Church as the Creedes of the Apostles the Nicene and of Athanasius and the foure first generall Councels and these haue Catholike allowance yet not absolute authoritie but depending on Scripture Particular bookes Ecclesiasticall I call the Catechismes and Confessions of particular Churches made by them or by particular members thereof which haue not authoritie of themselues but from the Scripture or from generall consent Now both these kindes of bookes may bee called Gods word so farre forth as they agree with Scripture and yet they are also the word of men because they were penned by men and haue both order and style from men and in this regard that they were partly mens workes they are not authenticall of themselues but depend vpon the authoritie of Scripture Humane bookes are bookes penned by men either of the Church or out of the Church concerning humane things as bookes of naturall Philosophie of Policie and other Artes and these are not the bookes of God but of men alone hauing both matter and style from men many of them containe excellent truthes in their kind yet gathered onely from experience and common reason but they haue not in them that truth which is truth according to godlinesse seruing to builde vp and to binde the conscience vnlesse it bee in one case to stoppe the mouthes of Atheists and Epicures and to conuince their consciences And thus by conference of all bookes wee see that Scripture alone is authenticall in it selfe and no bookes beside Uses 1. This teacheth vs that ministers in the dispensing of Gods word should content themselues with the testimony of Scripture alone for the end of the ministerie is to worke and confirme faith and to settle and build vp the conscience in the truth of religion and matters concerning saluation which no other word can doe saue onely the word of God in Scripture that hath sufficient authoritie in it selfe from which conscience cannot appeale and for which cause our Sauiour Christ the true Prophet of the Church contents himselfe with the testimony of the Law and Prophets alone and after him his Apostles did the like See this notably confirmed by Paul who in his preaching to the Iewes professeth himselfe to haue said none other thing then that whicâ— the Prophets and Moses said should come Other writings haue theâ—â— good vse in their time and place but not in the publike ministerie for authoritie and testimonie from Scripture is authenticall This the Scripture saith therefore it is so but authority from Councels and Father â—is sophistrie as Austin saith so therefore it is so this is no good reason for it implies that all that Austin said is true which indeede is false â—ee beeing as all men are subiect to errour 2. Use. This also sheweth that wee cannot beleeue vnwritten traditions thougâ— they be called Apostolicall The Church of Rome intend to deceiâ—e vs when they would beare vs in hand that halfe of those things tâ—â—t are to be beleeued are not written in Scripture but receiued by trâ—dition but these traditions we cannot beleeue by a diuine faith hovsoeuer by a common humane faith we may for they are contained in tâ—e bookes of Councels and Fathers which were worthie men yet subiect to errour 3. Vse Thâ—â— also sheweth that we must submit our selues with feare and trembling to the word of God for it hath absolute authoritie to iudge vs and to conâ—ince our conselence in all matters of faith manners that pertaine to saluation IV. Point Whâ—â—eas Christ alleadgeth Moses and the Prophets to confirme his ministâ—â—ie it may be demanded whether there be any difference for authoritiâ— between Christ and the Prophets for he that alleadgeth another mâ—â—s authoritie seemes to be inferiour thereto I answer if we coÌ„pare Câ—rist the Prophets we must distinguish between their doctrine thâ—ir persons The doctrine of Moses of the Prophets is equall to thâ— doctrine of Christ 2. waies First in certaintie of truth for it is as vndâ—ubtedly true as if Christ himselfe had taught the same Secondly in eâ—ficacie authoritie for the power of binding conscience for the doctâ—in of the Prophets binds conscience as fully truly as if Christ himseâ—fe had spoken it And yet the person of Christ is aboue the person of Moses of all the Prophets for he is the Sonne of God both God â—an they were men he is the author of truth they only the instrumeÌ„ts pen-meÌ„ therof froÌ„ hence it coms that Christs doctrine doth more bind vs to obedience then the doctrine of the Prophets because the person deliuering it is of more authority excelleÌ„cy and for this cause Christ alleadges Moses and the Prophets not for that his word is inferiour to theirs but that in regard of our obedience he might increase the authoritie of Moses and the Prophets because a greater measure of obedience is required to Christs word in regard of the dignitie of his person And this shewes that we now are more bound to obedience vnder the Gospel then the people vere vnder the law for we haue Christs doctrine which in regard of â—is person is of more authoritie then Moses and the Prophets see the point plainely laid downe by the Author to the Hebrewes in the irst Chapter he saith God in times past spake to hiâ— Church by his Propets but in these last dayes he hath spoken to vs by his sonne and in the second chapter verse 1. he laies downe the vse of this that now we haue Christ for our teacher namely that therefore we ought more aboundanly to giue heede to the things that we haue heard least at any time we le them slip c. shewing that our disobedience now shall be more seueâ—ly punished V. Point Ignorant people abuse this text to persvade themselue s that preaching is needlesse because no man can say moe then this doe as ye would be done to for this is the summe of the law aâ—d the Prophets But we wust know that this is not the summe of all tht the Prophets say but onely touching the matter of iustice and equiâ—e and indeede that we may attaine to saluation more is needfull for ve must not only know Gods word in generall but in particular
God 1. Peter 5. 7. Lastly euery calling hath his crosses no life is so quiet that it wanteth all vexations Now when crosses come vpon any man in his calling then must he beare the same by faith he must rest on Gods word and quiet his mind with the good will and pleasure of God He that beleeues saith the Prophet shall not make hast Isay 28. 16. that is he shall not be caried headlong with a desire to satisfie his owne pleasure and appetite either in seeking to be freed from euill or to enioy some blessing but shall content himselfe with the good pleasure of God And thus we see what it is to liue by saith which is the right way to life eternall Uses I. This sheweth that a great number are farre wide which thinke that if they liue vprightly among men then all is well this honest life is euer commendable among men but it is not sufficient to saluation It is but a worke of nature for a man by naturall reason may leade a ciuill vpright life as many haue done among the heathen but the life that must bring a man to heauen must be lead by faith and therefore they that would walke the way to life must walke by faith not by reason onely II. This also sheweth that they are deceiued which liue by sense measuring Gods loue and hatred by outward blessings and crosses and therefore when God takes away the meanes they will no longer trust on him but we count it a point of dishonestie not to trust our honest friend without a pawne much more then is it a dishonour to God when we will not relie vpon him without outward pledges of his fauour and therefore we must relie on God when all meanes faile for no man knoweth loue or hatred by all that is before him Eccles. 9. 1. III. Many that professe religion are deceiued that measure their grace and goodnes in religion by feeling in their owne hearts but we must not relie thereon for true faith may be in the heart without inward sense againe the deuill may put false comforts many times into a mans heart the bad man receiues the word with ioy Luk. 8. 13. looke to thy faith by Christs word and thereby iudge thy selfe and rest not in thine inward feeling IIII. This teacheth vs to acquaint our selues with all the commandements of God that be in the Bible and with all the promises that concerne the pardon of sinnes and life euerlasting for without this knowledge there can be no faith and therefore we must abandon all ignorance of these things and instruct our selues and those that belong vnto vs in the word of God that they and we may liue by faith V. These are happie dayes of peace and of many temporall blessings wherein we now liue but we must not liue alwayes in this peace God hath begun to set his iudgements among vs and if we doe not repent we must looke for further and more grieuous iudgements as the losse of his word and a sword vpon our selues our friends children what if these dayes come how must we then liue namely by faith in the word and promise of God lay holde on this and though thou loose friends goods and thine owne temporall life yet holde fast thy spirituall life by faith cleaue vnto Christ and then in the middest of swords and weapons of death thou shalt walke the way to eternall life And thus much of the way of life The second way is the way to destruction which is called the way of sinners and of the vngodly Psal. 1. 1. 6. This way hath many pathes which tend all to one end and meete in the same period and they may all be reduced to these three heades I. the way of nature II. the way of false faith III. the way of faith and nature ioyned both together The way of nature is when men liue onely by the light of nature of this S. Paul speaks Act. 14. 16. God suffered all the Gentiles to walk in their owne wayes wherein they were voide of God in Christ and so not vnder mercie The way of false faith is some thing more then the way of nature but yet it leadeth to destruction because their faith is false and profession vaine and this is the way of false religion whereof there be these three maine and principall at this day to which all other may be referred The religion of the Turkes of the Iewes and of the Papists The Turkes in their religion acknowledge Christ for a great Prophet but not to be God neither doe they looke for any saluation by him The Iewes in their religion acknowledge but one God yet out of Christ they acknowledge not his incarnation past but expect it yet to come they waite for an earthly kingdome they hold the old Testament onely and denie the new Now both these refusing Christ haue not the Father and so can haue no saluation in their religion The Papists acknowledge much truth formally but then againe they ouerturne it for they hold onely that generall faith which the Deuils may haue but for that speciall iustifying faith whereby a man is to beleeue his owne saluation the remission of his sinnes and his owne reconciliation with God in Christ that they renounce Againe the Christ of the Papist is no true Christ for they make him but halfe a Sauiour or not so much euen onely an instrument to make men sauiours of themselues for by his grace they doe workes properly meritorious and fully worthie of eternall life They robbe him also of his manhood saying it is euery where in his quantitie where masse is said for they haue the selfe same bodie that was crucified Also they denie his offices I. his Kingly office for they part stakes with him and giue it to the Pope in saying he hath power to make lawes which bind the conscience as Gods lawes doe II. his priesthood because euery masse Priest offers Christ anew and they make Saints intercessours especially the Virgin Marie III. his propheticall office saying the Scriptures are imperfect without tradition vncerten without the sense and meaning of the Church the originall copies are corrupted and the Church is aboue them in authoritie The third way is the way of faith and nature together this is the common way wherein most Protestants walke for we hold the right faith in word our profession and iudgement is right but yet our liues are lead according to nature And these three paths are all in the broad way to destruction And therefore as we hold true doctrine and right faith in word so let vs lead our liues accordingly and testifie the same by our workes especially in the times of dearth when God laies his hand on the poore and thereby tries the hearts of the rich III. Point The propertie of these waies The way to life
the God of Israel should die And it stands with equitie for hee that reuiles his lawfull Prince must die and that iustly how much more then ought hee to die that blasphemes the liuing God who is king of kings Now euery false Prophet is a blasphemer for his opinions are blasphemies against the truth of God therefore he ought to die The expresse wil of God herein is manifest Dout. 15. begin A Prophet comes and workes miracles and shewes signes that come to passe yet if he thereupon entice the people to idolatrie he must be slame and this is one way whereby the ciuill Magistrate must helpe the people to auoyde a false Prophet II. Quest. Why doth God then suffer such to liue in his Church as doe seduce men Answ. For two causes First that such as hold the truth in sinceritie may be knowne 1. Cor. 11. 18. Secondly for the punishment of the wicked and vngodly who receiue not the loue of the truth to seduce them by strong illusions and to cause them to beleeue lies The second point The danger of false Prophets They come in sheeps cloathing but inwardly they are rauening wolues In these words Christ alludeth to the practise of false Prophets in former times who counterfeited the true Prophets in their attire for the auncient Prophets were vsually cloathed in rough and course attire Elias in regard of his garments is called an hairie man 2. Kin. 1. 8. and Iohn Baptist had his garment of Camels haire Math. 3. 4. And the false Prophets did counterfeit the true Prophets in their attire for this ende that they might the more easily deceiue the people as is most plaine Zak. 13. 4. where the Lord saith of false Prophets that they shall not weare a rough garment to deceiue for when they wore such course attire made either of sheep skins or sheeps wooll wherewith the true Prophets were vsually cloathed they sought hereby to perswade the people that they had the hearts of the true Prophets when as indeede they were ful fraught with daÌ„nable errors Now Christs meaning in this allusion is to shew that false Prophets haue plausible pretences for their daÌ„nable doctrine and therfore are the more daÌ„gerous Yet that we may the better perceiue the danger of false Prophets I will a little stand to describe their cloathing that is their pretences of deceit They may be reduced to 7. heads the first is allegation of Scripture which they will as often vse as the true Prophet hereby they blind the eies of many But the truth is that in alleaging Scripture they depraue change the sense either adde to or detract from the words following rightly their master Satan Mat. 4. 6. who alleaged Scripture to Christ but left out the principal point whereto the promise was made namely walking in thy waies And thus deale the Papists as this day sometimes they mangle the text alter the sense sometime they leaue the Scripture and go to traditions to Councels Fathers This also is the practise of the family of loue of the Anabaptists who turne the naturall sense of scripture into mysticall allegories The second cloake or pretence is the depth of their learning Reuelat 2. 24. The heresie of the Nicolaitans was by themselues called profound learning but by the holy Ghost the deepenesse of Satan So plaie the Papists at this day for sundry points of their religion for they hold that because the church in the Apostles time was weake in knowledge and feeble in faith therefore the Apostles omitted sundry deepe points especially concerning the masse which yet the Church receiuing by tradition doth now teach plainly and fully But though they match these doctrines of the Church with the holy Scripture yet we need not to trouble our selues therewith for in the writings of the Prophets and Apostles all things necessary to saluation are made known and we must not receiue any doctrine that cannot be confirmed thence and therefore in the parable Luk. 16. 3. Abraham prefers Moses and the Prophets before visions and reuelations from the dead The 3. cloake and pretence To assume to themselues the persons and titles of most worthy men 2. Cor. 11. 13. Paul speakes of such deceiuers that tooke to them the name of the Apostles of Christ therein following their master Satan who can transform himselfâ— into an angel of light See this in the Papists especially in the Pope ho will be Christs vâ—car Peters successour and the seruant of seruants The doctors call themselues Ceraphicall and Angelicall doctors and the Church of Rome must be the true Church but all this is but counterfeit deceipt for succession in place onely from Peter and from Christ himselfe is no certaine note of truth The Scribes and Pharisies had their succession from Aaron appointed by God and yet Christ bids his Disciples take heed of the leauen of their doctrine Matth. 16. 12. and calâ— them the blind leaders of the blind Succession then in true doctrine is the onely and sure note of true religion The 4. cloake or pretence is forged and counterfeit humilitie this Paul notes in false Apostles among the Colossians First they would not worship God directly but in and by the Angels Secondly they vsed much bodily exercise afflicting their owne bodies thirdly their worship was â—il-worship deuised by themselues If we would haue a liuely example hereof behold the Romish Priests they come to God in the mediation of Saints their whole religion stands in bodily exercises so as many of their orders are famous for their whippings and such like trumperie and their worship of God is wil-worship deuised by men The 5. pretence is working miracles hereby they labour to confirme their doctrine 2. Thess. 2. 9. The comming of Antichrist that â—an of sinne is with signes and lying wonders through Satans working and of such God forewarnes his people Deut. 13. that they should not bee dâ—aâ—ne to Idolatrie for a miracle for either they be false miracles and lying â—onders or if they be true miracles as God may suffer such to be wrought by false Prophets for the plague and punishment of the vnthankefull world yet their ende is to deceiue and to drawe men into errour from the truth We haue ordinarie experience of this pretence among the Romish Priests who by â—orcerie cast out deuils and cure strange diseases and so delude the simple but this must not drawe vs from the truth A miraculous worke truely done is not a sufficient warrant of a doctrine in religion for true and sound doctrine may want this confirmation Ioh. 10. 41. and false doctrine may haue it as Deut. 13. 1 2. c. The 6. pretence is faire speeches and blessings pretending the good and saluation of those to whom they come see this Rom. 16. 18. With faire speech and flattering â—aith Paul of false Apostles they deceiue the hearts of the simple so
apparell checked 386. b Professors of religion that shall be saued 515. b. professors that shal not be saued 512. c. the true wisdome of professors 537. m. the folly of some professors 541 Prophet how God calleth Prophets and teachers 501. m. notes of a true Prophet ib. b. 502. c. what makes a false prophet 491. c. societie with false prophets must be auoided 495. m. why god suffereth false prophets 497. b. daÌ„ger of false prophets ib. m. theâ—r pretences 497. c. fruits notes of false prophets 520. m. 503. punishment of false prophets 510. m. 79. m. of discouering a false prophet 500. m. what it is to prophesie 521. m Prosperity a fruit of Gods kingdom 274. m Prouidence of God rightly conceiued of 164. m. 165. m. particular prouidence prooued 169. b. 379. m. preseruing prouidence 207. b. how to rest on Gods prouidence 379. m. a rule for prouision of worldly things 344. m. mans spirituall prouidence 358 Publicans described 201. b Purgatory confuted 105. b. 476. m Pure in heart 30. how it is gotten 31. Q QVarelling a note of a badde man 91. m R RAca 91. m Raine a common blessing of God 208. m. â—nseasonable raine is Gods punishment 209. c. of astrologicall predictions of raine ibid. m. sorcerers cannot cause raine 209. m Reconciliation to God 108. c. of brotherly Reconciliation 110. m. 301. b Reregeneration signes of it 402. m Religion how to know true religion 430. e. and a truth in religion 494. m. it must not be tempered to mens humors 175. b. naturall mens behauiour in religion 334. b. 337. b Remission of sinne goeth with repentance 299. m Repentance the grounds of it 516. e. the nature of it ibid. the practise of it 300. m. motiues thereto 76. b. 534. m Repetition in Scriptures implie importance 118. e Reprobation how we maintaine it 133. m. God is not cruell to his creatures therein 526. m. Reprobaâ—es neuer haue true faith 530. e Reproofe of the manner of reproouing 429. b Restorers of true religion ought to be reuerenced 4â—4 b. of their calling to preach the truth 501 Restraint of our nature by Gods word 484 c. Reuenge twofold 176. m. desire of reuenge must be auoided 301. b priuate reuenge vnlawfull 176. e reasons against it 177. e. kinds of priuate reuenge ib. b. lawfull reuenge handled 179. m. when reuenge may be sought by the magistrate 180. m Reuiling forbidden 95. e. it is a kind of peâ—sequution 43. e Reward whether it implie merit 45. m. 221. m Riches a great lord 368. e. when rich men forsake God 370. b. how the rich may continue their wealth 400. e Right to earthly things two-fold 18. m Righteousnes true and sauing 86. m. mans naturall conceit thereof 85. m gods righteousnes notes Christs obedience 395. b. how it is made ours ib. â— Rome no true part of Chr. Church 81. m. 168. m. separation from Rome no scisme 496. m Rules of expounding the law 93. â— 110. e S SAbbath of the change of it 74. e. how trades men may sel thereon 193. e Sacrifice what the giuing thereof signified 103. e Sadduces 84. e Salt three properties therof resembling the ministerie 47. m Salutation must be friendly 212. m Sanctification of the creature 291. b. sanctification goeth with iustification 87. e. a comfort against doubting thereof â—1 m Sathans policies against Gods children 310. m. his malice against the Church 492. m. he is limited in tempting 308. m. how to resist him 312. e Schooles of the Prophets approoued 5. 200 Scismatikes differ from false Prophets 492 Scripture excelleth all other books 11. b. the certentie of Scripture handled 466 467 468. authoritie of Scripture handled 469. how it giues iudgement ibid. 470. how some take offence at Scripture 127. m. popish distinction of Scripture into inward and outward 469. m Scribes what they were 84. m. Sects among the Iewes 84. e Securitie in sinne 295. m. 423. m. carnal securitie coÌ„demned 488. e. their excuses remooued 489 Selling how made a worke of mercie 187. m See God the secret seer 228. b Senses what senses must be the instruments of mercie 16. m. how to ground our senses 119. b Separation from our Church vnlawfull 552. b Seruice preparation to Gods seruice 104. m. what it is to serue God 367. m. the error of the ignorant herein 368. m Silence in hearing Gods word 548 Sinnes differ in degree 422. m. sinne goeth not alone 224. b. it raigneth not in Gods child 371. m. maine sinnes in all men naturally 425. e. most secret sins knowne to Christ. 533. e. purpose of sinning must be auoided 534. e. how to perceiue the grieuousnes of our sinnes 426. e. how to reforme our sinne in our selues 425. m Slacknes in the better sort reprooued 490. e Speaking of others how to behaue our selues 403. m Spirits whether we may goe into places haunted by euill spirits 315. e Stewes falsly grounded on lawes of toleration 142. m Students in diuinitie their dutie 537. b. studie of Scripture should be diligent 77. b Successe how to leaue it to Gods blessing 375. m Suffer how they that suffer deseruedly may be blessed 43. b. suffering wrong examples 180. e. 182. e. it is the state of a Christian to suffer 185. b Suits in law how lawful 36. b. common suits in law vnlawful 108. m. 183. m Sunne the benefit of it 208. b Superiours their dutie 537. b. a note of euill superiours 184. e Suspition of suspecting euill of others 414. b Swearing how farre forth forbidden diuers opinions 155. b. ordinarie swearing forbidden ib. e 171. m. pretences for swearing answered 156. m. times cases wherein an oath is lawfull 157. m. the right maner of lawfull swearing 158. m. swearing by faith troath c. vnlawfull 161. m T TEacher properties of a badde teacher 175. e. 200. b Temporall blessings how they must be sought 399. m. how rightly vsed 292. their dependance on Gods kingdome 400. e Temptation kinds thereof 303. m. degrees therein 304. b. it is the state of Gods children 302. m. whether euery temptation come from Satan 171. e. how God leades into temptation 305. m. helps against temptation 306. e Testament how to know the bookes of the old testament 72. e. 463. in new testament is diuine scripture 464. e Thankesgiuing should be frequent with Gods children 266. m. 319 Toleration of false religion vnlawfull 469. b Tongue abuses thereof 95. m Traditions vnwritten 473. m Treasure heauenly what it is 347. 348. how we lay it vp 347. m. 349 Trees how some become euill 508 Trust in God a notable ground thereof 318. e Turcisme a false religion 481. b Tyrant priuate men may not kill a tyrant 182. m V VAnitie of the creatures 346 Ueniall sinnes what they are with Papists 93. b. how the father 's called some sinnes veniall 42â— Uniuersall grace confuted 244. m. 246. m. 392. m. 459. e. 482. e Vnmerciful men their number and miserie 25 m
miserie Sâ—gâ—e of regeneration 4 A ground of contentatioÌ„ in losses God bountie a Gen. 28. 2â— b Gen. 32. 10 1. Duties froÌ„ Gods boun tiâ— 2 3 4 5 6 A double prouidence in man 1. Godly â— Inordinate prouidence 7. Reason against distrustfull care A rule for our life The continued miserie of mans life Duties 1. 2 3 6. part of Christs sâ—rmon 4. kinds of lawfull iudgment 1 2 3 4 â—iâ—t 23 1 2 3 Math. 16. 6. Luk. 6. 37. Rash iudgement descrbed The practisâ— of rash iudgment Rash censure of mens persons Iob 1. 8 9 10 11. Rasâ— censure of mens behauiour 1. Sam. 10. 3 4 Reasonâ— against rash iudgement 1 2 3 4 5 Duties to be obserued when we speake of others 1 2 3 4 Of suspecting euill of others Hoâ— to iudge of others â—ightly 1. Rule 2. Rule 3. Rule a Mat. 23. 27 b Luk. 13. â—2 c Isa. 1. 10. 2. Reasons against rash iudgement A tast of mâ—s naturall pride How to know and iudge rightly of our owne sinnes A maine cause of personall defamation â—ecles 7. 23 â—4 How to get a good name Psal. 34. 13. Eccles. 10. 20 Gods iustice in punishing sinners iâ— their kind A terror to all oppressors Amos â— 5. Matth. 24. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our word thoughts must haue good grouÌ„d Prov. 20. 18. Luk â— 18. Eccles. 5. 1. Mans corâ—â—pt prying 〈◊〉 the fâ—â—â—ts of others 〈…〉 in degree Bellar. de amiss grat stat pâ—cc l. 1. c 9. How the father 's called some sinnes veniall Rash iudgement perâ—erts a mans good meaning 1. Sam. 10. 3. Mans carnal securitie Eph. 5. 14. 1. Thess. 5. 3. Iudges of others should be blameâ—esse Râ—â—h censurerâ— the viâ—est persons The remedy of rash iudgment How to cast out a beame out of a maÌ„s owne eye 1 Maine sinnes common to all 2 3 Idolatrie of the heart 4 Hypocrisie 5 Pride 6 How to perceiue the gricuousnes of our sinnes 1. Rule 2. Rule 3. Rule 4. Rule How to iudge our selues Reform our waies Motiues to all the duties 1 2 3 An hypocrite A rule for brotherly correction Reforming our selues brings spiritual wisdom a 2. Chr. 33. 13. How to vnderstand Gods word How to know our adoption How to know true religion Brotherly correction commanded 1. Who must correct Exceptions in the case of correction 1 2 3 4 How euery Christian is a Pastor Heb. 10. 24. Who must be corrected Outward dignity frees none from correction Exod. 2. 14. The matter of reproofe The manner how to reprooue Heb. 10. 24. 2 1. Sam. 25. 36. 37. 3 2. Sam. 21. 1 2. c. â— Tim. 5. 1. 4 5 7. part of Christs sermon Gods word is an holy thing Rom. 3. 11. Gal. 2. 20. Vse the word holily Psal. 26. 6. The pure word alone ought to be taught Exod. 30. 32 33. Exod. 30. 32 33. a Synod Laodic ca. 59 Doctrines of Gods word are pearles How to esteeme of Gods word Prou. 3. 14. How to cosuâ—â— our selâ—â—â— in 〈…〉 â— Tim. 3. 9. Ministers must preserue puritie of doctrine 1. Tim. 6. 2â— Dogs and swine are obstinate enemies Math. 15 2â— Tit. 3 10. 11. Difference betweene dogs and swine 2 Pet. 3. 3 4. Who must iudge men to be dogs swine Where dogs and swine are to bee found How the word must Be dispensed Matth. 13. 15. Excommunication is Gods ordinance e ende ofâ— excommunication Pius 5. pont in Bulla coÌ„tra Elizab. Who must execute this censure How farre excommunication reacheth 1. Reason The holy things of God must be kept from contempt a 2. Thess. 3. â— b Math. 6. 9. 2. king 1â— 36. 2. Reason Ministers may seeke to auoide persecutions Math. 10. 16. Ioh. 10 11. Of flight in persecution â— Part of Christs sermon a Iam. 4. 3. 4. Conditions in acceptable praier 2 3 4 2. Rule Gods promise to hear and respect the person in Christ. Zeale serueacie in praier 1. Cor. 4. 7. Causes why wâ— should be seruent in prayer â— Pet. 4. 18. We must be vrgeâ—t in prayer The best are not here perfect â— Cor. 12. 4. â—ev 3. 17. God withdrawes himselfe sometime froÌ„ his children Reasons of the commaÌ„dement to pray A speciall faith required in praier Rhem. on Iam. 1. sect 6. Bellarm. de iustif l. 3. c. 13 Hab. 2. 4. A motiâ—e to diligence in praier How God hearâ—th the wicked Câ—n. 18. Gods readinesse to heare Vse Our God the onely true God A moriue to loue God Comfort to the afflicted A prerogatiue of parents 1. Tim. 5. 8. Riotous patent reprooued Also such as neglect religious education Most vnnaturall parents A note of an euill man to seeke himselfe Euill men may do good things Gifts of the spirit twofold Luk. 11. 13. How the father giuâ—â— the holy Ghost 〈…〉 gian vi de August â— 4 in IulianuÌ„ cap. 8. How to get grace Pro. 24. 30 31 A comfort to the weak in grace Vniuersall grace confuted Anabaptists familistâ— Aquiâ— 1. ◠◠〈◊〉 art 3. 9. part of Christs sermon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A propertie of our corrupt nature We should doe no hurt to ourneighbour How to deale in bargaining Pretences for badde dealing cut off How to get loue How to keep a good conscience The reason How to know the Scripture of the old Testament Apocrypha bookes not Canonicall Eccl. â— 6. New Testament diuine scripture The bookes of Moses the 1. Script Certaintie of Scripture How it may be knowne â— from the causes 2. From the effects 3. From the properties of Scripture 4. From miracles 5. From contraries 6. From testimonies Of Martyrs Testimony of tâ—e spirit Obiections against scripture answered Popish twofold Scripture Andrad orthod explic l. â— Authority of Scripture The power of Scripture in giuing iudgement a 1. Cor. â— 15 b 1. Ioh. 41. What iudge we must choose The Church an incompetent iudge c Conc. Tri sess 4. d â—ckius Enchir. loc com tit 1. dâ— Eccles. eius author Scripture is authenticall 3. sorts of bookes 1. Diuine â— Ecclesiasticall 3. Humane bookes â— God 's estimony alone in preaâ—â—ing Act. 26. 〈◊〉 Vnwritten traditions not authenticall Andrad orthod explic l. 2 pag 63. Whether the authority of Christ the Prophets be equall The ignoraÌ„t abuse this â—ule 10. Part of Christs Sermon Two distinct places for mens finall aboad Mens different estat in heauen and hell No purgatorie * Bellarm. de purgat l 2. c. 6. Striue to escape hell get to heauen Two waies 1. The way of life A Christians life is twofold 1. Spirituall Fruits of spirituall life Spiritual life is seene in temptation How temporall life is lead by faith A eiuill lâ—â—nest life not sufficient to saluation We must not liue by sense Measure not graâ—â— by feeling Learne to know Gods â—â—ll How to liue in afflictions 1. The way of nature 2. The way of false faith Tur 〈…〉 e. Iudaisme Poperie a Concil Tâ—id sess 6. cap.